# Touching Different Points Of The Doctrine Of Origen, According To The Account Of P. J. Twisck.

3rd century (source section) · Historical source

Source: Martyrs’ Mirror. Original heading: TOUCHING DIFFERENT POINTS OF THE DOCTRINE OF ORIGEN, ACCORDING TO THE ACCOUNT OF P. J. TWISCK.

Century of containing source section; exact event date not assigned

A. D. 231.—“Origen, a man who abounds in
spiritual allegories, and who practiced himself what
he taught others, as church history testifies of him,
began at this time to write his books, and says to
the catechumens: ‘Repent, that ye may receive
baptism for the remission of sins.’ Also: ‘He that
has resolved to come and be baptized, but is not
119
willing to forsake his evil practices and habits, but
continues in his former condition, does not come to
baptism in the proper way.’ With reference to this,
you may read, George Vicelius, in his Form en
Aenteekening, en Welke Gestalte en form de Kerk
duysent jaer stond, fol. 127.

“Again: Origen was appointed by Demetrius, at
Alexandria, catechist, that is, teacher of the pupils
of the faith, which office was filled before him (after
the apostles) by Plautinus and Clement. Of his pupils,
Plutarch, Serenus, Heraclides, Heron, and a
woman, were martyred for Christ, before they were
baptized, thus obtaining the baptism of fire.

“After Origen, Heracles, and after Heracles,
Dionysius had charge at Alexandria of the schools
of the catechumens, that is, of those who received
instruction in the Christian doctrine, preparatory to
baptism.

“Again: Origen says, that no one should be persecuted
for his faith, and that he who would live according
to the Gospel must not drive or compel his
brother to an oath, nor swear such an one himself,
though it be demanded of him.

“Again: On Matt. 23 he says: The Lord reprehends
those teachers who not only do not practice
what they teach, but also, tyrannously and unmercifully,
without considering the strength of their
hearers, lay upon them burdens greater than they
can bear, namely, forbid them to marry, and over
and above what is expedient, would constrain them
to an impossible chastity.

“Again: He says that it is altogether a letter that
killeth, that John should be understood literally and
carnally. Hence he insists strongly upon it, that
the natural eating of Christ’s body avails nothing,
and that it must therefore be spiritually understood
and eaten. Euseb., lib. 6. Chron. Seb. Frank, fol.
101. Leonh., lib. 1. Joh. Anast., fol. 313.

“Again: In his 12th, 15th, and 18th Homily on
the Book of Joshua, Origen writes thus: ‘If the
natural war of Joshua and his people were not a
figure and antitype of the spiritual war of Christ and
the Christians, the apostles, as peace-proclaimers,
would never have accepted, nor sanctioned the
reading of the books of Joshua, in the heavenly Jerusalem
of the peaceful church and the peace-loving
children of God.’ And he further proves by many
arguments, that Christ, the Prince of Peace, teaches
peace, and not war; and that we are not to fight
with external, but only with spiritual weapons,
against the devil, the world, flesh, sin, and death.

“Again: Speaking of the destruction of Ai, and
the extermination of the king and the people, he
says: ‘By this we must not understand that the
saints, at this day in the new Testament, may shed
blood, and kill with the natural sword: these and
like events are full of mysteries.’ He explains further,
that we must utterly destroy Ai, that is, the
kingdom of darkness and sin, through the spiritual
Joshua, Christ Jesus. Col. 1; Eph. 6.

“Again: Origin (Homil. in Mattheo 7) says: ‘The
text in Luke 22, about buying a sword, is pernicious
(namely, for the wicked) if understood literally,
and not allegorically: for he that should regard
the letter, and not understand the will and intent of
God, but sell his garment, and buy a sword, would
understand the word of Christ contrary to his will.’

“Again: In the book against Celsus the Second,
he says that ‘war has been abolished by the only
God.’

“Again: Of antichrist he says, from 2 Thess. 2,
that he sitteth in the temple of God, and, a little
further on, he says: ‘Antichrist assumes merely the
name of Christ, but does not do his works; nor
does he teach the words of truth. Christ is the
truth; antichrist is the spurious truth. He shows
himself here, as though he were Christ and the
word of God, but is nevertheless the abomination of
desolation.’ ” P. J. Twisck, Chron. 3d book, p. 61,
from Chron. Seb. Fr., fol. 65, 78. Hieron. Zauch.,
fol. 56. Joh. Heyden Næmb., fol. 226, 227.

A. D. 251.—It is recorded that at this time, Virian,
Marcellinus, and Justin, learned men, in the
reign of Emperor Decius, conferred with one another
about matters concerning the Christians, and
were well pleased with this holy religion; and hearing
that Christian believers were baptized, they sent
for a teacher98 called Justin, and asked him to baptize
them.

Justin rejoiced that such learned men wished
to take upon themselves the yoke of Christ. He
began to instruct them, and then had water brought,
and baptized them on confession of their faith.
P. J. Twisck, Chron. 3d book, page 68, col. 2, from
Wicel. in Choro Sanctorum, Grond. Bew., letter B.

A. D. 253.—For this year, we read in ancient
authors, that Pancratius, the son of the believing
Clionius, was baptized at Mount Celius, when
he was fifteen years old, after he had been under
instruction twenty days. Compare this with
P. J. Twisck, Chron. 3d book, page 71, col. 1, from
Wicel. Grond. Bew., letter B. Leonh., lib. 1.

Touching the circumstances of this matter, that
is, of Dionysius, who traveled with him, and the
bishop Cornelius who baptized him, to whom some
have erroneously ascribed another office, we leave
it in its own merit and mention it no further. It
suffices us that it is evident from this, that at that
time the believers did not have their children baptized,
till they, having attained to understanding
and riper years, themselves desired to be baptized
on their faith.

Same year as above.—Basilla, an honorable and
discreet maiden, at Rome, in the reign of Emperor
Galien, learned the Christian faith from the eunuch
Protus, and Hiacynthus, and was also baptized by
the abovementioned bishop Cornelius. Grond. Bew.
van den Doop, printed 1581, letter B., ij.

A. D. 257.—Pontus, the son of Marcus, a Christian,
was orally instructed in the Christian religion,
by the bishop, or teacher, Pontian, and then baptized.
P. J. Twisck, Chron. 3d book, p. 73, col. 1,
from Grond. Bew., letter B. Chron. Mich., fol. 163.
Also, Loop der Werelt, by F. H. H., printed 1611,
page 47.

Here notice again that the aforementioned Pontus
was not of Jewish or heathenish, but of Christian
120descent; for he is called the son of Marcus, a Christian;
from which, as in the case of Pancratius, it
appears that the Christians suffered their children
to grow up unbaptized, till they attained to the
years of understanding.

A. D. 264.—At Rome, under the Emperors
Valerian and Galien, Nemesius and some others
catechised; and, according to the custom of the
church, when they had held a fast, he baptized all
who believed. P. J. Twisck, Chron. 3d book, p. 57,
col. 1; word for word.

NOTE.—In the tract, Grondig Bewijs, en onder-rechting
van den Doop, printed A. D. 1581, letter
B., ij.; ex Codice Mariano, the name Nemesius
is not put in the nominative, but in the accusative
(objective) case; so that in this place it seems that
Nemesius was not the one who baptized, but one
of those who were baptized.

About A. D. 290.—The above cited examples
of those who were baptized on their faith, after having
been instructed, are confirmed by various teachings
of Cyril of Jerusalem, who then showed how
those who were baptized should conduct themselves
before as well as after baptism. Jacob Mehrning introduces
him about the end of this century, or about
A. D. 290, and adduces from his writings various
passages which apply in no wise to infant baptism,
but very appropriately to the baptism which is administered
upon faith and repentance.

In Baptism Hist., pages 317 and 318, he has this
annotation (cap. 8, ibid.): “Cyril himself exhorts
some catechumens who before had spent several
years in sensuality and lewdness, that they should
not think it grievous to do penance for forty days,
saying: ‘Beloved, forsake that which is present,
and believe in the things to come. So many years
you have spent, and served the world in vain; will
you not, then, begin, and for the sake of your souls,
abstain for forty days?”’

“In Baptism Hist., page 318, we read (Cyril in
Catech. 2, Mijstag.): ‘Repent, O man, and the
grace of baptism shall not be with held from thee.’ ”

“Again: Cyril strenuously exhorts such newly
planted ones unto godliness, so that when they go
to receive baptism, they will not be rejected, like
the guest spoken of in the gospel, who did not have
on a wedding garment. Therefore he says: ‘Far
be it, that any of those who have given in their
names for baptism, and have been entered on the
lists, should hear: Friend, how camest thou in
hither not having a wedding garment?’ ” From
Vicecom., lib. 2, cap. 12, on Cyril.

“Again he says (Cyril in Catech. 3, Mijstag):
‘Begin to wash your garments by repentance, that,
being called to the marriage of the Lamb, you may
be found worthy.’ ”

“Again (Baptism. Hist., page 319, Cyril Catech.
1, Mijstag): ‘Say to those who are to be baptized:
Hear the voice of the prophet that saith:
Wash ye, make you clean; put away from your
souls the evils of your doings before mine eyes; that
the assembly of the angels may call unto you:
Blessed are they whose transgressions are forgiven,
whose sins are covered.’ ”

“Again cap. 6 (Vicec.), Cyril admonishes the
newly baptized: ‘As you have put off the old garments,
and put on those that are according to the
Spirit, you shall henceforth always walk in white
garments.’ By this we do not mean to say that it is
necessary for you always to have on white garments,
but that you are to clothe yourselves in such
garments as are white, bright, and spiritual before
God. And in cap. 10, he says: ‘Would to God,
that we could all of a truth say: My soul is joyful in
the Lord; for he hath clothed me with the garments
of salvation, and with the robe of gladness.’ ”

Then he shows how holy, divine, and blessed a
thing it is, to have joined one’s self by baptism to
the nobility of Christ, that is, to his church. It is
truly wonderful, how affectionately, sweetly, and
comfortingly he addresses them, saying: “You
have now given in your names to the nobility of
Christ, and have received the bridal torches, the
desire for the kingdom of heaven, the good purpose,
hope, etc.” And, cap. 38, he thus addresses
the baptized: “Now the odor of salvation is on you,
O ye enlightened! Gather you heavenly flowers, to
make heavenly crowns of them. Now, now! the
odor of the Holy Spirit smells sweetly on you.
You have been at the gate of the King’s palace.
Would to God, that you were already led before
the King himself. The blossoms have now appeared
on the trees; but, oh! that the fruit also were conceived!”
Jac. Mehrn. Baptism. Hist. on the third
century, page 320.

How could it be possible that Cyril of Jerusalem
should have taught differently concerning baptism,
than the Anabaptists to-day teach, namely, that it
must be accompanied by faith and repentance; seeing
he, as has been shown, employs throughout
such manner of speech as cannot be applied otherwise
than to this baptism, and by no means to infant
baptism.

For instance, in the first passage he admonishes
the catechumens who had spent several years in
voluptuousness, not to think it grievous, to do penance
before baptism for forty days; which well accords
with what was said to those who were not
prepared for baptism. Matt. 3:7,8.

This he confirms in the five subsequent passages,
using these arguments: That they must not neglect
to repent, so that the grace of baptism may not be
withheld from them. Again, that they would not
have to hear it said to them, as the unprepared
guest in the Gospel: ‘Friend, how camest thou in
hither?’ Again, that they, being called to the marriage
of the Lamb, might be found worthy. Again,
that to this end they should hear the voice of the
prophet, that saith: “Wash ye, make you clean;
put away the evil of your doings.”

In the sixth passage he admonishes the newly
baptized: As you have put off the old garments
(that is, forsaken the old life) and put on those that
are according to the Spirit (that is, put on a new
life), you shall henceforth always walk in white garments,
that is, henceforth you shall live a holy life
and pay unto God your vows made unto him when
you were baptized. This is certainly a scriptural
121
exposition, and is not obscurely expressed in Cyril’s
words.

We now come to the seventh or last passage, of
which we shall say but little, as it contains not a
single word which does not clearly indicate that
he speaks of the baptism of the believers and penitent;
for he there says to the baptized, that being
enlightened they now had on them the odor of salvation,
and admonishes them, to gather heavenly
flowers with which to make heavenly crowns, adding
this wish: “The blossoms have now appeared
on the trees; but oh! that also the fruit were conceived!”

Any one with only a little understanding can
easily see that these words of Cyril do not pertain
to infants, and that he therefore does not speak to
infants or of infant baptism, but is speaking to reasonable
persons, and of the baptism that is administered
to such. Moreover, from his having previously
mentioned the catechumens, it is evident that
it was customary at that time in the church where
he was teacher, first to instruct the youth in the
faith, and then, when they had accepted it, to baptize
them upon confession of it. Without contradiction,
it was a scriptural and holy custom, which
proceeded not from human reason, like infant baptism,
but from the mind of Christ and the understanding
of the holy apostles. With this we take
our leave from Cyril.

A. D. 300.—Arnobius, an old teacher says (in
Psalms 146): “You are not first baptized, and then
apprehend the faith, and rejoice in it; but when you
are about to be baptized, you state before the
teacher your perfect willingness, and make your
confession with your own mouth.” P. J. Twisck,
Chron., 3d book, page 82, col. 1, 2, from Grond.
Bew., letter B.

These words of Arnobius are very excellent, and
show that at his time they did not first baptize, and
then apprehend faith; but that the one to be baptized
had to state his willingness before baptism,
and then to make confession of faith with his own
mouth. However, we shall speak more fully of
Arnobius in the succeeding century.

Same year as above.—It is recorded that at this
time there were several persons who had separated
from the catholic99 (Roman) church, namely: Dadoes,
Sabas, Adelphius, Hermas and Simeones,
who were accused of heresy by the Roman church,
and, among other things, were charged with holding
erroneous views concerning the divine meat
(that is, the sacrament of the Lord’s Supper), and
of baptism (that is, infant baptism). As regards the
divine meat they were charged with holding the
opinion, that it neither profited nor injured; that
is, that the sacrament of the Lord’s Supper had no
intrinsic virtue or value; and of baptism it was said
that they maintained, that those baptized were not
benefited by baptism, but that fervent prayer alone
must expel the indwelling Satan.

Concerning these and other matters with which
they were charged, whether justly or unjustly, see
Hist. Eccles. Tripart., lib. 7, cap. 11. S. Fr.,
Chron. Rom. Kett., printed A. D. 1563, fol. 96,
letter E, under the name Eraclit. Epulius.

Hence, when they said that those baptized were
not benefited by baptism, they thereby sufficiently
rejected infant-baptism, since the Roman church in
general recognized no other than infant baptism.
That this rejection of baptism, or deeming it useless,
has respect to infant baptism, is clearly evident
from what is added, namely, that they held that not
baptism, but fervent prayer must expel the indwelling
Satan; for those of the Roman church entertained
the contrary view, namely, that Satan must
certainly be expelled from the infants by baptism.
However, we let every one judge for himself in this
matter.

Jacob Mehrning in concluding the third century,
says: “All these are beautiful reminders, which
were administered to the catechumens before as well
as after baptism, and which can certainly not have
place with infants. And thus it has been shown in
this, the third chapter, that in these three centuries
infant baptism cannot be proven by a single consistent
and authentic testimony from the fathers and
church historians.” Baptism. Hist., pp. 320 and 321.

But this is further elucidated by the remark of
P. J. Twisck, who, quite at the close of the third
century, says: “Although infant baptism had been
originated by some individuals, or by the church
(that is, the Roman), as they themselves state,
there were, nevertheless, many who devoutly received
baptism upon faith and with a penitent life.”
Chron., 3d book, conclusion, pages 83 and 84.

With this we close our account of baptism as
practiced in the third century, and proceed to the
martyrs who suffered during this same time for the
truth and their upright faith.





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